On Fri, May 8, 2015 at 1:24 AM, Bruno Marchal <marc...@ulb.ac.be> wrote:

>
> On 08 May 2015, at 02:15, LizR wrote:
>
> Nicely summarised. I may have comments once I've had a chance to digest
> your summary (and any subsequent comments).
>
> In the meantime, if you aren't familiar with Maudlin's "Olimpia" argument
> that is also (possibly) relevant. It uses a similar form of argument to the
> MGA to arrive at a different consclusion, namely that supervenience of
> consciousness on a physical machine (brain, computer) isn't possible.
>
>
>
> But that is the same conclusion than MGA.
> Both MGA and Maudlin shows that there is a serious difficulty in
> maintaining both comp and the physical supervenience. Maudlin leans toward
> abandoning comp, I keep comp and lean toward abandoning materialism. But
> both show their incompatibility.
>
>
Is the incompatibility here with supervenience on the instantaneous
physical state, where state is only the positions and properties of
particles absent how they got there or their history? If so then I can see
how this is incompatible with computationalism, for it is like ascribing
consciousness to bits on a tape in a turing machine, or the RAM in a laptop.

However I think there is some confusion here, at least I am still confused
about it, whether there is also a denial of supervenience of consciousness
on physically-implemented computations. What do MGA / Olympia arguments say
about the consciousness resulting from building an AI on a physical
computer, or making a human with a physical brain? If it implements
(physically) the right computations should it not be conscious? Is there
some contention that a physical computation is not the same as some more
fundamental arithmetical compuatation or do MGA / Olympia only aim to show
some flaw with mind-brain identity theory?

Jason

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